Ekklesia Church at Raleigh

This Sunday is Palm Sunday, the day we celebrate the triumphal entry into Jerusalem. As we walk through the stations of the cross throughout Lent, Palm Sunday poses a challenging question for us. How do we reconcile the hopeful excitement of Palm Sunday with the tragic darkness of Good Friday?

Stations 9 and 10. Jesus fell a third time. And they stripped him of everything. This is what God chose to enter. And it changes what we thought we knew about shame, failure, and what it means to belong.

This week we crossed the halfway point in our series on the stations of the cross, with stations 7 (Jesus falls a second time) and 8 (the women of Jerusalem). When looked at in historical context, each of these stations has a lot to teach us about power, violence, and how we live in the world today.

This week in our Lenten series on the Stations of the Cross, we meet two unlikely people on the road to Golgotha — Simon of Cyrene, who was forced to carry the cross, and Veronica, who isn't even in the Bible — and find ourselves in both of them.

This Sunday we discuss stations 3 (Jesus Falls) and 4 (Jesus meets his mother) in our Journey through the Stations of the Cross. Neither of these stations is explicitly in the story of Scripture. Does that make them less “real,” or do they have something unique to teach us?

We begin a seven-week journey through the ancient Stations of the Cross. In this opening homily, we stand in Pilate's courtyard, watch a crowd choose the wrong kind of power, and follow Jesus as the cross is first placed upon his shoulders — carrying the weight of more than a wooden beam.

The Intentionality of Time: What can a 12-year-old boy in a temple teach us about slowing down? Through the story of Jesus lingering in Jerusalem while his parents rushed toward home, guest speaker Dr. Sarah Boberg invites us to consider how rituals shape us, how children see what adults miss, and how the journey itself—not just the destination—is where faith comes alive.

As we wrap up(ish) this series on time, we discuss our perspective on time. How can the more ancient concepts of Kairos Time and Memento Mori help us live in time well now?

What does soul care actually mean—and why does it so often feel exhausting instead of life-giving? In this homily—pre-recorded because of winter weather, so you won't hear our usual congregational participation—we explore how spiritual practices are not about performing for God, but learning to notice that God is already present in the ordinary life we’re living right now.

In this series, we’re learning not to just organize our schedules differently, but to see differently. This Sunday's message—pre-recorded because of winter weather, so you won't hear our usual congregational participation—explores how the universe was made for communion, not competition and consumption. What does it look like when we realign our lives around that principle?

What happens when a society tries to eliminate rest—and why does that still feel uncomfortably familiar? Through a failed Soviet experiment, Genesis, and Abraham Heschel’s “palace in time,” this message explores Sabbath as a quiet act of resistance against the lie that our worth is measured by productivity.

In week one we talked about the "Three Mile an Hour" God — the fact that an incarnation-faith has a speed, a pace, a rhythm. And it is not fast or efficient. In week two we turn the lens inward a bit and ask questions about how our culture prioritizes time and what that says about our values. Our time always reflects the stories we believe.

What if the greatest threat to our faith right now isn't that we don't know enough—but that we're moving too fast to live what we already know? With insights from a Japanese theologian, an African guide, and two grieving disciples on the road to Emmaus, this message explores what it means to follow a God who moves at the speed of walking — three miles an hour.